Articles

Iftaa` Department and the Irresponsible Media
Author : Prof. Abdulkodos AlKhodah
Date Added : 25-10-2022

Iftaa` Department and the Irresponsible Media

 

Two years ago, a research center in the Islamic Maghreb conducted an opinion poll about the most reliable House of Iftaa` from the point of view of the society. The result was in favor of Jordan`s Iftaa` Department and was commended by the virtuous scholars of that country where they supported this testimony of the people with a scholarly testimony.

I have remembered this at a time we are witnessing non-innocent attempts led by media trumpets, known for their dissatisfaction with virtue and whatever words and deeds reflecting it, to distort the beautiful image of this renowned institution. Their main concern was to offend this religious institution through intentional cherry picking of certain parts of fatwas to incite ridicule. 

The reality of the situation is that ridicule is an old-new tool recorded in the Quran about the people of Noah (What means): "Every time that the chiefs of his people passed by him, they threw ridicule on him". It was also recorded as a systematic approach against the calls for goodness, reform, and wisdom. For these individuals, reform doesn`t suit their agendas and hinders them from practicing their special patterns of living and values which don`t reflect the moderate Islam, its deeply rooted values, its provisions, and etiquettes.

This was also recorded in history when people wanted to reduce the influence of the clergy although this is valid in Christianity but not in Islam. Therefore, pokers and comic writers came to the front and highlighted the image of the clergy in a form that provoked laughter. In western societies, this was the first effective step to get rid of some religious values standing in the way of individual life in its current form.

Here, it is necessary to show that severing parts of a Fatwa to present it in a funny form undoubtedly falls under ridiculing religion, which, as we all know, poses danger to faith. 

On the other hand, attempting to defame a renowned, national, religious institution is an unfair rivalry because this institution is respected on the domestic and international levels, known for its credibility, wise leadership, dedicated and qualified staff. It has acquired reputation for organizing and issuing fatwas. This Department has opted for achieving the best interest of this country through propagating moderate Islam and responsible freedom.

The antagonists of this institution failed to notice that their attitude encourages what is called "The Chaos of Fatwas" which almost caused national disasters in different situations leading to undermining the social fabric and the economic dimensions. Will there be affirm stand against these childish acts?! 

 

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Summarized Fatawaa

Is Zakah (obligatory charity) due on land intended for selling?

Yes, lands intended for trade are valued, and Zakah is paid according to their estimated value after a lunar year had lapsed, but if the owner didn`t pay the due Zakah, then he should do so after selling them.

How is the niṣāb (minimum threshold) of gold calculated when one owns gold of multiple different karats?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on cash and on gold designated for saving or for trade, provided the total reaches the niṣāb (minimum threshold liable for Zakah), and a full ḥawl (lunar year) has elapsed over it. The niṣāb is (85) grams of 24-karat gold; for 21-karat gold, the niṣāb equals (97) grams; and for 18-karat gold, it equals (113) grams.
If one owns gold of multiple different karats, the person paying zakāh should calculate the monetary value of all the gold he owns, combining these values together to determine whether the total reaches the niṣāb. He then pays zakāh on this combined monetary value, once the total reaches the niṣāb. The relied-upon position is to calculate the zakāh based on the buying price [i.e., the price the gold merchant would pay the owner to purchase the gold from him] on the day the zakāh obligation is due. And Allah, the Exalted, knows best.

What is the ruling of Islamic Law if the follower (maʾmūm) stands up for the third rakʿah out of forgetfulness while the imam has sat for the middle tashahhud?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If the imam sits for the tashahhud while the follower (maʾmūm), out of forgetfulness, stands up for the third rakʿah, he is obliged to return to his sitting position, since following the imam is obligatory. In this case, no prostration of forgetfulness (sujūd al-sahw) is required of him. If, however, he fails to return, his prayer is rendered invalid.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "If the follower stands up alone out of forgetfulness, he is obliged to return, since following the imam is obligatory... If he does not return, his prayer is rendered invalid, due to his departure from what is obligatory." [Asnā al-Maṭālib,Vol.1/P.190] And Allah the Almighty knows best.

How to perform the witr prayer in terms of connection (wasl) and separation (fasl)?

 
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Witr prayer has several forms that vary in terms of virtue:
 
The First Form: Separating every two units (rak‘ah) with a Tashahhud and a Taslim (salutation). This is superior to connecting the units, even if it is only a single rak‘ah. This is based on the Hadith of ‘Aishah (may Allah be pleased with her): 'The Messenger of Allah ﷺ used to pray eleven units between the end of the ‘Isha prayer and dawn, performing the Taslim after every two units and performing Witr with a single unit.' (Related by al-Bukhari & Muslim).
 
The Second Form: Connecting the units with only one final Tashahhud at the very end.
 
The Third Form: Connecting with two Tashahhuds—meaning reciting the Tashahhud before the final unit without performing the Taslim, then standing to complete the final unit. This form is considered the lowest in rank so that the Witr prayer remains distinct from the obligatory Maghrib prayer, as stated in the Hadith: 'Do not make the Witr resemble the Maghrib prayer.' (Narrated by Al-Daraqutni, who stated its narrators are trustworthy).
 
It is stated in Bushra al-Karim Sharh al-Muqaddimah al-Hadramiyyah: 'It is permissible to connect [the Witr] with one Tashahhud in the final unit—which is better—or with two Tashahhuds in the last two units, as both methods are established in Sahih Muslim from the actions of the Prophet ﷺ. In the connected method, more than two Tashahhuds are prohibited. Furthermore, separating (al-Fasl) is better than connecting (al-Wasl) if the number of units is the same, because the Hadiths supporting it are more numerous and it involves more devotional actions.' And Allah the Exalted knows best."